Thomas Manton · 28 of 60

And forgive us our debts, as we forgive our debtors. · Part 3

[3.] It doth not import priority of order, as if our acts had the precedency of God’s; or as if we did or could heartily forgive others before God hath shown any mercy to us. No; in all acts of love, God is first; his mercy to us is the cause of our mercy to others. As the wall reflects and casts back the heat upon the stander-by when first warmed with the beams of the sun, so, when our hearts are melted with a sense of God’s mercy, his love to us is the cause of our love and kindness to others: 1 John iv. 19, ‘We love him, because he first loved us;’ that is, we love him, and others for his sake; for love to God implies that. Why? Because he hath been first with us. And then it is the motive and pattern of it. In that parable, Mat. xviii. 32, 33, God’s forgiving is the motive to our forgiving: ‘I forgave thee all thy debt; and shouldest not thou have compassion on thy fellow-servant?’ In those that have true pardon it causeth them to forgive others out of a sense of God’s mercy; that is, they are disposed and inclined to show mercy to others. But in others that think themselves pardoned, and have only a temporary pardon and reprieve (such as is there spoken of), it is a motive which should prevail with them, though it doth not. Nay, it is the pattern of our love to others: Eph. iv. 32, ‘Forgiving one another, even as God for Christ’s sake hath forgiven you;’ in that manner, and according to that example.

[4.] It doth not import an exact equality, but some kind of resemblance. As, it is a note of similitude, not equality, either of measure or manner; it only implieth that there is some correspondent action, something like done on our part. So, Luke vi. 36, ‘Be merciful, as your heavenly Father is merciful.’ As, notes the certainty of the truth, though not the exact proportion; there will be something answerable to God.

2. But positively to show what respect it hath.

[1.] It is a condition or moral qualification which is found in persons pardoned: Mat. vi. 14, ‘For if ye forgive men their trespasses, your heavenly Father will also forgive you:’ but, ver. 15, ‘If ye forgive not men their trespasses, neither will your Father forgive your trespasses.’ These two are inseparably conjoined, God’s pardoning of us, and our pardoning of others. The grant of a pardon, that is given out at the same time when this disposition is wrought in us; but the sense of a pardon, that is a thing subsequent to this disposition. And when we find this disposition in us, we come to understand how we are pardoned of God.

[2.] It is an evidence, a sign or note of a pardoned sinner. When a man’s heart is entendered by the Lord’s grace, and inclined to show mercy, here is his evidence: Mat. v. 7, ‘Blessed are the merciful, for they shall obtain mercy.’ The stamp or impression shows that the seal hath been there; so this is an evidence to us whereby we may make out our title to the Lord’s mercy, that we have received mercy from the Lord.

[3.] It is a necessary effect of God’s pardoning mercy shed abroad in our hearts; for mercy begets mercy, as heat doth heat: Titus iii. 2, 3, ‘Show meekness to all men; for we ourselves also were some times foolish, disobedient,’ &c. There is none so tender to others as they which have received mercy themselves; that know how gently God hath dealt with them, and did not take the advantage of their iniquity.

[4.] It is put here to show that it is a duty incumbent upon them that are pardoned. God hath laid this necessity upon men. And that may be one reason why this clause is inserted, that every time we come to pray and beg pardon, we may bind ourselves to this practice, and warn ourselves more solemnly of our duty, and undertake it in the sight of God. So that when we say, ‘Forgive us our debts, as we forgive our debtors,’ it is a certain undertaking or solemn promise we make to God, if he will show mercy to us, this will incline us to show mercy to others. In earnest requests, we are wont to bind ourselves to necessary duties.

[5.] It is an argument breeding confidence in God’s pardoning mercy. When we, that have so much of the old leaven, that sour, revengeful nature, in us, yet when we have received but a spark of grace, it makes us ready to forgive others; then what may we imagine in God! What is our drop, to that infinite sea of fulness that is in him! Clearly thus it is urged in that clause, Luke xi. 4, ‘And forgive us our sins; for we also forgive every one that is indebted to us.’ There is a special emphasis upon that, for we also; that is, we that have so little grace, we that are so revengeful and passionate by nature, we also forgive those that are indebted to us. Therefore the gracious God, in all goodness, and in all moral perfections, doth far exceed the creature; and if this be in us, what is there in God? This kind of reasoning is often used in scripture; as Mat. vii. 11, ‘If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?’ If evil men hath such bowels and affections towards their children, certainly there is more of this goodness and kindness in God.

Thirdly, Wherein this forgiving of others doth consist?

1. In forbearing others.

2. In acquitting others.

3. In doing good to them.

[1.] In forbearing one another and withholding ourselves from revenge. This is a thing that is distant from forgiving, and accordingly we shall find it so propounded by the apostle: Col. iii. 13, ‘Forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.’ Mark, there is first forbearing and then forgiving. What is forbearing? A ceasing from acts of revenge, which, though they be sweet to nature, yet they are contrary to grace. Some men will say, We will do to him as he hath done to us: Prov. xxiv. 29, ‘Say not, I will do so to him as he hath done to me; I will render to the man according to his work.’ Corrupt nature thirsteth for revenge, and hath a strong inclination this way; but grace should give check to it: ‘Say not,’ &c. Men think it is a base thing, and argueth a low, pusillanimous spirit, to put up with wrongs and injuries: oh, it argueth a stupid baseness. But this is that which giveth a man a victory over himself; nay, it gives a man the truest victory over his enemy, when he forbears to revenge. It gives a man a victory over himself, which is better than the most noble actions amongst the sons of men: Prov. xvi. 32, ‘He that overcometh his own spirit is more than he that taketh a city.’ There is a spirit in us that is boisterous, turbulent, and revengeful, apt to retaliate and return injury for injury. Now, when we can bridle this, this is an overcoming of our own spirits. But that is the true weakness of spirit, when a man is easily overcome by his own passion. And then hath our enemy a true victory over us, when his injuries overcome us so far as we can break God’s laws to be quit with him. Therefore the apostle saith: Rom. xii. 21, ‘Be not overcome of evil, but overcome evil with good.’ Then is grace victorious, and then hath a man a noble and brave spirit, not when he . is overcome by evil (for that argueth weakness), but when he can overcome evil. And it is God’s way to shame the party that did the wrong and to overcome him too: it is the best way to get the victory over him. When David had Saul at an advantage in the cave, and cut off the lap of his garment, and did forbear any act of revenge against him, Saul was melted, and said to David, ‘Thou art more righteous than I,’ 1 Sam. xxiv. 17. Though he had such a hostile mind against him, and chased and ‘pursued him up and down, yet when David forebore revenge when it was in his power, it overcame him, and he falls a-weeping. So the captains of the Syrians, when the prophet had blinded them, and led them from Dothan to Samaria, what saith the king of Israel? is he ready to kill them presently? No: 2 Kings vi. 22, ‘Set bread and water before them, that they may eat and drink, and go to their master.’ He was kind to them; and what followeth? ‘They did no more annoy Israel.’ This wrought upon the hearts of the Syrians, so that they would not come and trouble them any more.

[2.] In forgiving, it is not only required of Christians to forbear the avenging of themselves, but also actually to forgive and pardon those that have done them wrongs. They must not only forbear acts of revenge, but all desires of revenge must be rooted out of their hearts. Men may tolerate or forbear others for want of a handsome opportunity of executing their purposes; but the scripture saith, ‘Forbearing one another, forgiving one another.’ This forgiving implieth the laying down of all anger, and hatred, and all desire of revenge. Now this should be done, not only in word, but sincerely and universally.

(1.) Sincerely, and with the heart. In the conclusion of that parable, Christ doth not say, If ye do not forgive, thus it shall be done to you; but, ‘If ye from your hearts forgive not every one his brother their trespasses, so also shall my heavenly Father do to you.’ We must not only do this, but do it from the heart. Joseph, when his brethren came to him and submitted themselves, did not only remit the offence, but his bowels yearned towards them, and his heart was towards them: Gen. l. 17. Then,

(2.) It must be done universally, whatever the wrong be, be it to our persons, names, or estates. To our persons: Acts vii. 60, Stephen, when they stoned him, he said, ‘Lord, lay not this sin to their charge.’ Though they had done him so great an injury as to deprive him of his life and service, yet, ‘Lord, lay not this sin to their charge.’ So to our names: When Shimei came barking against David the poor man was driven out of Jerusalem by a rebellious son, and this wicked wretch takes advantage against David and rails at him—yet David forgives him when restored to his crown: ‘He shall not die,’ 2 Sam. xix. 23. Nay, he sware to him. So his estate: When a debtor is not able to pay, and yet submits. So Paul bids Philemon to forgive the wrongs of Onesimus: ‘Put it on my score,’ Philem. 18, that is, for my sake forgive this wrong.

[3.] We must be ready to perform all offices of love to them: Luke vi. 27, ‘Love your enemies, do good to them which hate you.’ Mark, do not only forbear to execute your wrath and revenge upon them, but do good to them; yea, though they be enemies upon a religious ground; though religion be made a party in the quarrel, and so engage us to the greater fury, when that which should bridle our passions is the fuel to them: ‘Pray for them which despitefully use you and persecute you,’ Mat. v. 44. Miriam, when she had wronged Moses, yet he falls a-praying for her, Num. xii. 13, that the Lord would forgive the sin and heal her.

For the reasons why those that would rightly pray to be forgiven of God must forgive others—it should be so, it will be so—there is a congruency and a necessity.

1. The congruency, it should be so. It is fit that he that beggeth mercy should show mercy; it is exceedingly congruous. For this is a general rule: that we should do as we would be done unto; and, therefore, if we need mercy from God, we should show mercy to others, and without it we can never pray in faith. He that doth not exercise love can never pray in faith. Why? His own revengeful disposition will still prejudice his mind, and make him conclude against the audience of his prayers; for certainly we muse on others as we use ourselves. And that is one reason of our unbelief, why we are so hardly brought to believe all that tender mercy which is in God; because it is so irksome to us to forgive seven times a day, we are apt to frame our conclusions according to the disposition of our own heart. Can we think God will forgive when we ourselves will not forgive? A man’s own prayers will be confuted. What is more equal than to do as we would be done unto? And therefore it is but equal, if he entreat mercy for himself, he should show it unto others. Look, as the centurion reasoned of God’s power, from the command that he had over his soldiers: Mat, viii. 9, ‘I am a man under authority, and I say to one, Go, and he goeth; and to another, Come, and he cometh.’ Those things we are accustomed to, they are apt to run in our minds when we come to think of God. Now he that kept his soldiers under discipline that if he said, Go, they go, he reasons thus of God: Surely God hath power to chase away diseases. So accordingly should we reason of God’s mercy according to the mercy that we find in ourselves. Therefore it is very notable that when Christ had spoken of forgiving our brethren, ‘not only seven times, but seventy times seven,’ the disciples said unto the Lord, ‘Increase our faith,’ Luke xvii. 5. How doth this come in? In the 4th verse Christ had spoken that they should forgive not only seven times, but seventy times seven; and they do not say, Lord, increase our charity, but our faith; implying that we cannot have such large thoughts of God when our own hearts are so straitened by revenge and our private passions.

2. In point of necessity; as it should be so, so it will be so; for God’s mercy will have an influence upon us to make us merciful. All God’s actions to us imprint their stamp in us. His election of us makes us to choose him and his ways; his love to us makes us love him again, who hath loved us first; so his forgiving of us makes us to forgive our brethren. There is an answerable impression left upon the soul to every act of God. Why? For a true believer is God’s image: ‘The new man is created after God.’ Eph. iv. 24; and therefore he acts as God. Certainly, if there be such a disposition in our heavenly Father, it will be in us if we have an interest in him. Look, as a child hath part for part, and limb for limb, answerable to his father, though not so big in stature and bulk; so hath a child of God, which is created after God, he hath all the divine perfections in some measure in his soul. And this consideration is of more force, be cause the new creature cannot be maimed and defective in every part, but is entire, lacking nothing. And therefore, if God forgive others, certainly the godly will be inclinable to forgive too.

Use 1. Here is a ground of trial whether we are pardoned or no: Is our revengeful disposition, that is so natural and so pleasing to us, mortified? That is one trial or evidence whether we are forgiven of God; can we freely from the heart forgive others?

Object. But it may be objected against this: Do you place so much in this property of forgiving others? It doth not agree only to pardoned sinners, because we see some carnal men are of a weak and stupid spirit, not sensible of injuries. And, on the other side, many of God’s children find it hard to obtain to the perfect oblivion of injuries that is required of them.

Ans. As to the first part, I. answer: We do not speak of this disposition as proceeding from an easy temper, but as it proceedeth from grace; when, in conscience towards God, and out of a sense of his love to us in Christ, our hearts, being tendered and melted towards others, to show them such mercy as we ourselves have received from the Lord; that is the evidence. And again, we do not press to judge by this evidence single and alone, but in conjunction with others; when they are humbly penitent, and confessing their sins, and turn to the Lord, which is the great evangelical condition: Job xxxiii. 27, ‘If any say, I have sinned, and perverted that which was right, and it profited me not,’ then will he restore light to him. When a man is soundly touched with remorse, and seeth the folly of his former courses, and asketh pardon of God, then is God gracious to him. But this is that we say, that this disposition of pardon, in conjunction with the great evangelical condition of faith and repentance, it helpeth to make the evidence more clear.

2. As to the other part of the objection, which was this: it will be a great weakening of the confidence of God’s children who cannot get such a perfect oblivion of injuries they have received, but find their minds working too much this way:

I answer: As long as we live in the world there will be flesh and spirit, corruption as well as grace; there will be an intermixture of the operations of each. Carnal nature is prone to revenge, but grace prevaileth and inclineth to a pardon. Well, then, if this be the prevalent inclination of the soul, and that which we strive by all good means to cherish in us, this meek disposition, passing by of wrongs we receive by others, then we may take comfort by this evidence, though there be some reluctances and regrudgings of the old nature.

Use 2. To press us to this ready inclination to forgive wrongs and injuries. We are not so perfect but we all need it from one another. There will be mutual offences while we are in the world, especially in a time when religious differences are on foot; therefore it concerns us to look after this disposition of forgiving others, as we would be for given of God. Human society cannot well be upheld without this mutual forbearance and forgiving. Now imitate your heavenly Father. No man can wrong us so much as we daily trespass against him, and yet God pardoneth us. He doth not only pardon the lesser failings, some venial errors, and sins of incogitancy and sudden surreption, which creep upon us we know not how; but he pardons the greatest sins, though they be as scarlet: Isa. i. 18. Those that are of a crimson hue, God can wash them out in the blood of Christ. And mark, what is it then that you will stand upon? Is it the greatness of the offence? God pardons great sins. Or is it the baseness of those that injure you—(this is the circumstance)—when we, have received wrong from those which are our inferiors, that owe us more reverence and respect? What are we to God? Notwithstanding the baseness of those which affront him daily, all men to him are but ‘as the drop of the bucket, and the small dust of the balance,’ Isa. xl. 15; yet God pardons them. And then again, cast in the consideration of God’s omnipotency. He is able to right himself of the wrongs done to him, and no man can call him to an account. Many times it is not in our power: ‘He can cast body and soul into hell,’ Mat. x. 28. God is thus offended, and by saucy dust that is ready to fly in his face, in considerable man; and yet the Lord pardons, and this he doth freely: Luke vii. 42, ‘He frankly forgave them both.’ And he pardons fully, as if it were never committed: Micah vii. 19, ‘He casts all our sins into the depths of the sea.’ Then he pardons frequently: His ‘free gift is of many offences unto justification.’ Rom. v. 16. And he ‘multiplies to pardon,’ Isa. lv. 7. And mark, he pardons too (in some sense) before they repent; there is a purpose; he provided Christ before we were born. And he gives us grace to repent, or else we could never humble ourselves at his feet, the offended God; he gives them the grace whereby they shall acknowledge the offence. Christ prayed for his persecutors when they had no sense of the injury they had done him; they were converted by that prayer afterwards: Luke xxiii. 34, ‘Father, forgive them, for they know not what they do;’ therefore certainly much more when they repent and submit. Oh, therefore, let us not be drawn hardly to this duty; or, at least, we should not upon every petty offence cherish hatred and rancour against our brethren.

But here are certain cases that would come into debate.

First Case. Whether it be consistent with this temper, forgiving of others, to seek reparation of wrongs in a way of justice, and pursue men at law for offences they have committed against us?

Ans. Yes. For,

1. Certainly one law doth not cross another. By the law of charity the law of justice is not made void. A magistrate, though he be a Christian, and bound to forgive others, is not bound up from executing his office against public offenders. Nor yet are private men tied from having recourse to the magistrate for restoration to their right, or reparation of their wrong. For to demand one’s right is not contrary to love, nor to seek to amend and humble the party nocent by the magistrate’s authority, who is ‘the minister of God for good.’ Rom. xiii. 4; and that others may ‘hear and fear.’ Deut. xix. 20; and the party damnified may for the future live in peace. Forgiving is an act of private jurisdiction. The offence, as far as it is private to us, it may be forgiven; but there are many such offences as are not only an offence to us, but to the public order, and that must be left to the process of the law.

2. Whosoever useth this remedy must look to his own heart, that he be not acted with private revenge, nor with a spirit of rigour or rancour against the party offending; but that he be carried out with zeal to justice, with pity to the person, that he and others may not be hardened in sin. For this is the general law of Christ, that ‘all things should be done in love.’ 1 Cor. xvi. 14. Therefore when we are acted by our private passion and secret desires of revenge, we abuse God’s ordinance of magistracy, and make it to lacquey upon our lusts. And therefore there must be a taking heed to the frame of our own hearts, that they be upright in these things. Though it seem hard to flesh and blood, yet remember flesh and blood shall not inherit the kingdom of God. Grace must frame your hearts to the obedience of God’s will.

3. These remedies from authority must be in weighty cases, and in matters of moment and importance. Their contending in law one with another about the smallest matters is that which the apostle taxeth: 1 Cor. vi. 7. Not upon every trifling occasion. It must be after other means are tried and used; as the help of friends to compound the matter, for charity trieth all things: 1 Cor. xiii. 4. And the apostle saith, 1 Cor. vi. 5, ‘Is there none to judge between you?’ that is, none to decide and arbitrate the difference, for the refuge to authority should be our last remedy. And it must be too when the party wronging is able to make satisfaction, otherwise it is rigour and inhumanity: 2 Kings iv. 1. As when the creditors came to take the sons of the widow for bondmen. When you are rigorous with those that come to poverty, not by their own default, but by the discharge of their duty brought poverty upon themselves, it is contrary to Christianity. Look, as physicians deal with quicksilver, after many distillations they make it useful in medicines; so, after many preparations is this course to be taken.

Second Case. Whether, in forgiving injuries, we are bound to tarry for the repentance of the party? The ground of doubting is, because Christ saith, Luke xvii. 3, ‘If thy brother trespass against thee, rebuke him; and, if he repent, forgive him;’ and because of God’s example, who doth not forgive an obstinate sinner, but him that repents. Certainly, even before repentance, we are bound to lay aside revenge, and in many cases to go and reconcile ourselves with others. Saith our Saviour, ‘If thou hast aught against any one, go reconcile thyself to him, and then come and offer thy gift.’ It is not said, If any have aught against thee, but, If thou hast aught against any one*. 1 I confess, in some cases, it is enough to lay it aside before the Lord. But at other times, we are to seek reconciliation with the party which hath wronged us. But this case is mightily to be guided by spiritual prudence. As for God’s example, God is superior, bound to none, he acts freely; it is his mercy that pardons any; and yet God gives us a heart to repent of his good pleasure,—he begins with a sinner. But this is nothing to our case who are under law, who are bound to forgive others.

III. The person to whom we pray, Our heavenly Father.

The note is, that God doth alone forgive sin.

There is a double forgiveness of sin—in heaven and in a man’s own conscience; and therefore sometimes compared to the blotting out of something out of a book, sometimes to the blotting out of a cloud. To the blotting out of a book: Isa. xliii. 25, ‘I, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remember thy sins;’ that it may be no more remembered or charged upon us. To the blotting out of a cloud: Isa. xliv. 22, ‘I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins;’ as the sun when it breaketh forth in its strength dispelleth the mists and clouds. Sin interposeth as a cloud, hindering the light of God’s countenance from shining forth upon us. Both these are God’s work; to blot the book and to blot out the cloud.

1. Pardoning of sin in the court of heaven, it belongeth to God peculiarly: Dan. ix. 9, ‘To the Lord our God belong mercies and forgivenesses,’ &c. It is God alone can do it, for two reasons:—

[1.] He is the wronged party.

[2.] He is the supreme judge.

(1.) He is the wronged party, against whom the offence is committed: Ps. li. 4, ‘Against thee, against thee only, have I sinned.’ He had sinned against Bathsheba, against Uriah, whose death he projected. How is it said ‘against thee only’? There may be wrong and hurt done to a creature, but the sin is against God, as it is a breach of his law, and a despising of his sovereign authority; the injury done to the creature is nothing in comparison of the offence done to God, against so many obligations wherein we stand bound to him. Amongst men, we distinguish between the crime and the wrong. And a criminal action is one thing, and an action of wrong and trespass is another. If a man steal from another, it is not enough to make him restitution, but he must satisfy the law.

(2.) He is the supreme judge. Father, Son, and Holy Ghost, as one God, are the judge of all the earth, to whom they must be accountable for the offence: Gen. xviii. 25, ‘Shall not the judge of all the earth do right?’ But in the mystery of redemption, the Father, as first in order of the persons, is represented as the judge, to whom the satisfaction is tendered, and who doth authoritatively pass a sentence of absolution. And therefore it is said, 1 John ii. 1, ‘We have an advocate with the Father, Jesus Christ the righteous.’ He is to deal with him as the supreme judge; and ‘it is God that justifieth.’ Rom. viii. 33. The whole business of our acquitment is carried on by the Father, who is to receive the satisfaction, and our humble addresses for pardon.

But to answer some objections that may arise.

Object. 1. It is said, Mat. ix. 6, ‘The Son of man hath power on earth to forgive sins.’

I answer: That is brought there as an argument of his Godhead. He that was the Son of man was also very God; and therefore upon earth, in the time of his humiliation, he had power to forgive sins, for he ceased not to be God when incarnate. And it became him to discover himself, as by his divine power in the work of miracles, so his divine authority in the forgiveness of sins.